First-Begotten:
furst-be-got'-'-n (prototokos): This Greek word is translated in two passages in the King James Version by "first-begotten" (Heb 1:6; Re 1:5), but in all other places in the King James Version, and always in the Revised Version (British and American), by "firstborn." It is used in its natural literal sense of Jesus Christ as Mary's firstborn (Lu 2:7; Mt 1:25 the King James Version); it also bears the literal sense of Jesus Christ as Mary's firstborn (Lu 2:7; Mt 1:25 the King James Version); it also bears the literal sense of the firstborn of the firstborn of men and animals (Heb 11:28). It is not used in the New Testament or Septuagint of an only child, which is expressed by monogenes (see below).
Metaphorically, it is used of Jesus Christ to express at once His relation to man and the universe and His difference from them, as both He and they are related to God. The laws and customs of all nations show that to be "firstborn" means, not only priority in time, but a certain superiority in privilege and authority. Israel is Yahweh's firstborn among the nations (Ex 4:22; compare Jer 31:9). The Messianic King is God's firstborn Septuagint prototokos), "the highest of the kings of the earth" (Ps 89:27). Philo applies the word to the Logos as the archetypal and governing idea of creation. Similarly Christ, as "the firstborn of all creation" (Col 1:15), is not only prior to it in time, but above it in power and authority. "All things have been created through him, and unto him" (Col 1:16).
He is "sovereign Lord over all creation by virtue of primo-geniture" (Lightfoot). It denotes His status and character and not His origin; the context does not admit the idea that He is a part of the created universe. So in His incarnation He is brought into the world as "firstborn," and God summons all His angels to worship Him (Heb 1:6). In His resurrection He is "firstborn from the dead" (Col 1:18) or "of the dead" (Re 1:5), the origin and prince of life. And finally He is "firstborn among many brethren" in the consummation of God's purpose of grace, when all the elect are gathered home. Not only is He their Lord, but also their pattern, God's ideal Son and men are "foreordained to be conformed to (his) image" (Ro 8:29). Therefore the saints themselves, as growing in His likeness, and as possessing all the privileges of eldest sons, including the kingdom and the priesthood, may be called the "church of the firstborn who are enrolled in heaven" (Heb 12:23).
Written by T. Rees
← FirstFirst-Fruits →Begotten:
be-got'-'-n (yaladh; "to bear," "bring forth," "beget"; denotes the physical relation of either parent to a child, Ge 3:16; 4:18): Used metaphorically of God's relation to Israel (De 32:18) and to the Messianic king (Ps 2:7); (gennao, "to beget," or "bear"): generally used of a father (Mt 1:1-16); more rarely of a mother (Lu 1:13,57); used metaphorically of causing or engendering moral and spiritual relations and states (1Co 4:15; Phm 1:10); of the new birth the Holy Spirit (Joh 3:3 ff). Men who obey and love God as sons are begotten of Him (Joh 1:13; 1Jo 2:29; 3:9; 4:7; 5:1,4,18; compare 1Pe 1:23). Used especially of God's act in making Christ His Son: "Thou art my Son; this day have I begotten thee" (Ps 2:7) quoted in Ac 13:33 in reference to His resurrection (compare Ro 1:4). The same passage is cited (Heb 1:5) as proving Christ's filial dignity, transcending the angels in that "he hath inherited a more excellent name than they," i.e. the name of son; and again (Heb 5:5) of God conferring upon Christ the glory of the priestly office.
Commentators differ as to whether the act of begetting the Son in these two passages is
(a) the eternal generation, or
(b) the incarnation in time, or
(c) the resurrection and ascension.
The immediate context of Heb 1:5 (see Heb 1:3) seems to favor the last view (Westcott). The first view would not be foreign to the author's thought: with Heb 5:5 compare Heb 6:20, "a high priest forever" (Alford). The author of Heb thinks of the eternal and essential sonship of Christ as realized in history in His ascension to the "right hand of the Majesty" (Heb 1:3). And what is emphatic is the fact and status of sonship, rather than the time of begetting.
Written by T. Rees
He is a cross pendant.
He is engraved with a unique Number.
He will mail it out from Jerusalem.
He will be sent to your Side.
Emmanuel
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